TEAC Working Group

An Anglican Communion Approach to Theological Education Report on Future Directions, 2012

Stephen Pickard and the Anglican Communion Working Group TEAC (Theological Education for the Anglican Communion)

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© Anglican Consultative Council

Anglican Communion Office

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AN ANGLICAN COMMUNION APPROACH

TO THEOLOGICAL EDUCATION

Report on Future Directions, 2012

Contents

Part 1: Theological Education: a gift from God

1.1 Being drawn into the purposes of God

1.2 Theological education as a gift of empowerment

1.3 Diversity and common concern

1.4 A Communion approach

Part 2: A Brief overview of the TEAC Story

2.0 TEAC1: evolution and consolidation 2000-2008

2.1 Primates 2000: the Urgency of theological education

2.2 Primates 2001:Revitalizing mission through learning of wisdom

2.3 Primates and the early formation of TEAC 1: 2002-2005

2.4 TEAC1: Production and delivery: 2006-2008

2.5 The Anglican Way consultation in: 2007

2.6 TEAC2: a new phase with a continuing trajectory: 2009-2012

2.7 Women theological educators consultation: 2009

2.8 TEAC2 Canterbury, England 2009

2.9 Harare, Zimbabwe 2011

2.10 Sri Lanka: 2012

2.11 The Principals ‘ Consultation May 2012

2.12 A decade of TEAC: Insights for the future

2:13 TEAC methodology: a critical issue for the future

Part 3: Future Directions and Focus

3.1 The argument of the report

3.2 A movement in two directions

3.3 Three important dimensions of theological education

3.4 Developing conviviality, catholicity and coherence

3.5 Identifying the dynamic content of theological education

3.6 A Communion focus for theological education

3.7 Agenda for the future: Coordination, Resources, Networks

3.8 Becoming strategic about the purposes of theological education

3.9 Coordination

3.10 Resources

3.11 Networks

3.12 Fleshing out the three areas of recommendation

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AN ANGLICAN COMMUNION APPROACH

TO THEOLOGICAL EDUCATION

Report on Future Directions, 20121

PART 1: THEOLOGICAL EDUCATION: A GIFT OF GOD

1. Being drawn into the purposes of God

1.1 The Spirit of Love draws all creation towards the God and Father of our Lord Jesus

Christ. This movement is captured in the Anglican Collect for Pentecost 18 based on the

famous prayer of St Augustine:

Almighty God,

you have made us for yourself,

and our hearts are restless till they find their rest in you:

pour your love into our hearts and draw us to yourself,

and so bring us at last to your heavenly city

where we shall see you face to face;

through Jesus Christ your Son our Lord,

who is alive and reigns with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen

This prayer suggests that being drawn towards God is fundamental to human life and the

whole of creation. It involves a certain human restlessness and unfinished seeking of

God. This human cry for God has its deepest origin in the life of the triune God. The

restless human heart for God is matched by God’s restless desire for human beings to

find their joy and shalom in each other in the world. In this way we are drawn into the

fullness of our relation with God and each other.

1. This report was initially drafted by Bishop Stephen Pickard of the TEAC Working

Group having been commissioned by the General Secretary of the Anglican

Communion, Canon Kenneth Kearon. The final version of the report was

developed by the TEAC Working Group at the Sri Lanka meeting of TEAC in

March 2012. It is now presented as a report from the TEAC Working Group for

general distribution and comment and also as the TEAC report to ACC 15, in

Auckland, November 2012.

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1.1.2 This movement towards each other through the Divine working is identified in the

following prayer2 and complements the prayer above:

Almighty God,

You have also made us for each other

And your heart is restless till we find our joyous rest in each other

around you:

Gift to us, O Triune God, the love that binds and energizes you,

so that we might be blessedly drawn toward each other while being

drawn closer to you.

And bring us to that renewed Kingdom

where your earth will be filled with the Glory of God

and where we can face each other without fear or shame.

because your own face has been fully unveiled;

Through Jesus Christ and in the power of the Holy Spirit

One God now and forever. Amen.

1.1.3 As the above two prayers indicate being drawn into the purposes of God is a

complex process that consists (a) in the attraction between God and human beings and (b)

a movement in which people are drawn together. These complementary movements are a

gift of God through Christ in the Spirit. The result is an overflow of joy and peace

between people and empowerment of human life. The Spirit of God who empowers

human beings and God to come into closer relation is the same Spirit at work between

human beings drawing them closer to each other. The empowerment of the Spirit works

in both directions simultaneously. This means that the experience of human

empowerment through deeper shared life is never just a human achievement but also a

work of Spirit who is between all things willing the good and holy. As human beings

find their life together in God they share a foretaste of the coming kingdom. It is earthed

in the here and now. It is a foretaste, and provisional but none the less genuine. It gives

concrete reality to the prayer, ‘Your kingdom come, your will be done on earth as it is in

heaven’.

1.1.4 As suggested in the second prayer the movement towards God occurs in and

through the movement of human beings to each other and creation. This is a thoroughly

ecclesial activity; the movement towards God is never simply the journey of the alone

individual to God. Rather it is inherently communal. The fourth century spiritual writer

Dorotheos of Gaza described the pathway to God as a movement from the perimeter of a

circle to the centre of the Divine. As one moves closer to the centre from the perimeter

one is also brought closer to others on the same journey. To seek God or be attracted to

God and so to find our rest in God, involves a corresponding growth in community with

one another. Seeking, finding and indwelling God is the human pilgrimage not only

undertaken in the company of others but actually experienced with and through the joy

and suffering of the movement of human beings towards each other in the world. This

means that in the most general sense the human creature is of necessity an ecclesial

2 Composed by Rev Dr. Sathianathan Clarke, a member of TEAC

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being. This is most powerfully symbolised in the sacrament of baptism wherein we are

incorporated into the body of Christ. Henceforth our identity is given in and with our

identity with each other in Christ. Baptism is a sign that our seeking of God is a shared

activity that involves companionship with others. Salvation in Christ is always a

corporate reality in which persons separated are reconnected as one new humanity in

Christ (Ephesians 2:15).

1.2 Theological education as a gift of empowerment

1.2.1 The above reflections have particular importance for theological education. The

Latin root of ‘educate’ is ‘educo’ meaning ‘to draw out’ (duco—to lead forth, raise up;

e—from, out of). The educative process involves being drawn out and into something

deeper and richer. When this education is theological the focus is God (theos—God;

logos—word). Being drawn together and deeper into the world and simultaneously being

drawn deeper into the life of God revealed in Christ the Lord is the purpose of theological

education.

1.2.2 This educative process concerns the whole self—heart, mind, body and spirit. The

movement of persons towards God and God’s work of drawing people toward each other

are interwoven and hard to differentiate. Moreover it is a movement that has the character

of a journey or pilgrimage ever deeper in embrace of others and the world. On this

account theological education is integral to being a disciple of Christ in God’s world.

That is why the development and nurture of theological education ought to be located at

the heart of the life and mission of the church. It is at once a very human work and

undertaking and at the same time energised from the heart of God.

1.2.3 The process of theological education is one important way in which the people of

the world find their true community with one another and God. It is a way of learning and

practicing the wisdom of Jesus. Moreover precisely because it is a gift of God through the

Spirit of love it is always an empowering wisdom that builds capacity and overflows out

of the abundance of God’s gracious mercy in Christ. Much more could be said but the

foregoing represents a flag at the outset of this report to highlight the importance of

theological education. Clearly it has a vital place in the church as it responds to the

purposes of God.

1.3 Diversity and common concerns

1.3.1 Theological education is an important dimension of the churches of the Anglican

Communion. It takes place in diverse contexts and through a variety of institutional

arrangements and looser networks. These include the traditional seminary education

model associated with preparing people for ordination. In these contexts there has been a

remarkable growth over the last few decades in programs for lay education and training.

In significant numbers of cases this basic model has been developed ecumenically with

differing degrees of success. Some of these ecumenical ventures have been dismantled or

not encouraged either through problems over resources or more usually because of

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concerns over perceived loss of denominational identity. Another feature of this model is

the increasing partnerships with Universities and other Tertiary Education institutions.

1.3.2 Theological education and ministerial formation has also been developed in the last

three decades through non-residential course programs that usually involve frequent

periods when students come together. These regional courses are an important feature of

many provinces.

1.3.3 Alongside the more traditional residential and non-residential approaches to

theological education there is, in some places an increasing focus on institutes for mission

training. This may be linked to an emphasis on ‘emerging church’ and ‘fresh expressions’

of Christianity. Here the concern is more on immediate needs for mission and outreach

compared to those institutions with stronger academic emphasis.

1.3.4 There is often a tension between the academic and praxis based approaches to

theological education. Depending on the local context one element may predominate and

differing emphases bring with it differing strengths and weaknesses. Increasing numbers

of theological institutions try to combine both emphases though resources are often

limited and compromise seems to be the name of the game in most theological education

settings.

1.3.5 A noticeable development in recent decades has been Theological Education by

Extension (TEE) programs that remain important and popular in many areas, in particular

Africa. The past decade has also witnessed the growth in the use of electronic forms of

learning. The e learning world is expanding and theological education is tapping into this

flexi-mode form of education. This requires considerable skill and resourcing. It is not a

cheaper option but it does expand the capabilities of an institution to make available to

larger and more dispersed peoples opportunities for theological education for the whole

people of God.

1.3.6 Of course theological education occurs in many different kinds of ways and at many

different levels of church life. It is not restricted to what happens in a dedicated

institution for theological education though it is true that such institutional settings have

the potential to concentrate and encourage what happens elsewhere. Certainly a key

feature of modern approaches to theological education is an increasing emphasis upon

education for the whole people of God. Theological education is no longer the exclusive

domain of those preparing for ordination. Widening theological education requires a

heavy investment in good quality and accessible resources. Common elements in all

formal structures of theological education—residential/non-residential;

academic/practical mission; face to face delivery/flexi-mode distance education;

centralised/regional networks— are:

(a) the issue of resources: funding, faculty, library, technology

(b) recruitment and development of theological leaders

(c) curriculum development that combines skills & competencies/theological

depth/formational emphasis

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(d) achieving quality accreditation and review procedures

(e) nurture of healthy balance among faculty/teachers of academic/pastoral/missional

attributes

(f) resourcing lay and ordained people in training

These are shared challenges to a greater or lesser extent for theological education across

the Anglican Communion.

1.4 A Communion approach

1.4.1 The above matters will not come as a surprise. They underlie the serious situation

that theological education faces and explain some of the reasons for the work of TEAC

over the past decade. However care needs to be taken regarding expectations and

capabilities. Anglican polity and structure emphasises local expressions of faith and

mission. This means that theological education is fundamentally the responsibility of the

various and diverse churches of the Anglican Communion. In this sense theological

education is first of all a provincial matter; that is to say, it is undertaken at the ‘local’

level rather than organised and determined centrally. In this sense theological education

operates within an Anglican ecclesiology.

1.4.2 Given this context a critical question for theological education, like many other

aspects of Anglican life, is: ‘How to foster rich and dynamic networks and linkages

between the diverse churches and their theological education work across the

Communion?’ The principal of subsidiarity holds; what can and ought to be undertaken

at the local ought not be ceded to or taken over by more centralised institutional

arrangements. However joining up different institutions in various ways, sharing

resources and wisdom, finding ways to work well together for the benefit of all,

developing ways to act as a catalyst and/or seed theological education at the local level,

all these kinds of things might be initiated or encouraged by a more representative

Communion body or operation.

1.4.3 This report tracks the story of how a Communion approach to theological education

has been developing and makes proposals for its future direction and structure. A

fundamental question is: in what ways can the Anglican Communion, through its

representative agencies or designated body/persons, play a part in fostering high quality

theological education in the churches of the Anglican Communion? Part Two of this

report is an analysis of the story so far. Part Three considers some possible future

directions.

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PART 2: A BRIEF OVERVIEW OF THE TEAC STORY

2. TEAC 1: Evolution and consolidation 2000-2008

2.1 Primates 2000: The urgency of theological education

2.1.2 At the Primates’ meeting in Porto, Portugal, March 2000, Professor David Ford

spoke on the theme, ‘The Vocation of Holiness in Today’s World: Anglican

Interpretation of Scripture’. At the end of his paper he made three suggestions as to how

the Primates ‘might help shape the Anglican Communion’s relationship to scripture in

line with the Anglican tradition’. The three issues were international debt, human

sexuality, and ‘Education in the Anglican Communion’ a matter ‘that was virtually

absent from the Lambeth 1998 agenda’. In respect to this final matter Professor Ford

stated that ‘The biggest question for the future of the Anglican Communion seems to

me to be about the quality of our shared faith and how that faith is learnt in ways

that are shared’.

2.1.3 Ford continued: ‘The question is whether there can be ways of renewing and

developing shared Anglican understanding, feeling, imagination and practising so

that we are a global communion in significant communication. At the heart of that is

learning together and working at understanding the faith today’. This Anglican

theologian was in no doubt about the seriousness of this matter for the Anglican

Communion: ‘If our structures do not serve this and if they do not enable, especially for

those with leadership responsibilities, the formation of a common mind with a depth of

Christian content, then I predict that Lambeth Conference in 2018 will have far, far less

of that shared family understanding and feeling. It may not even happen’. This was an

address to the Primates in 2000 and it remains remarkably relevant and even more serious

a warning now as it was then.

2.2 Primates 2001: Revitalizing mission through learning of wisdom

2.2.1 At the following Primates’ meeting in Kanuga, USA, March 2001, The Rev’d

Professor Daniel Hardy gave a paper entitled, ‘Theological Education in the Mission of

the Church’.3 Whereas Ford’s address the year before placed the question of shared faith

and education on the agenda, Hardy’s paper attempted to map out how theological

education served the mission of the church. In doing so Hardy offered a comprehensive

and challenging approach to theological education with learning and practising wisdom

being the key. He addressed the problem of the ‘shortages of wisdom’ and ‘shortages in

mission’ and argued that theological education was vital for the wellbeing and energy of

the church in mission. He stated: ‘With rightly directed learning, we may develop the

3 Subsequently published in Daniel Hardy, Finding the Church: The Dynamic Truth of

Anglicanism, London, SCM, 2001.

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wisdom by which to constitute the Church as a more effective mediation of the mission

of God in the world. The learning of wisdom is therefore essential for the revitalization of

the mission of the Anglican Communion’. He went on to state that ‘The issue of the

learning of the wisdom of Christ is of greatest urgency in the mission of the Anglican

Communion’. Strategically this entailed (a) ‘discernment of the fundamental questions

for the development of wisdom through learning in the Church and (b) establishing

‘procedures for cooperation in the dissemination of theological education throughout the

churches’.

2.2.2 The papers by Ford and Hardy represent critical inputs at the beginning of what

became the TEAC Working Group over the subsequent decade. As a result of the

Primates 2001 meeting the first Theological Education Working Party was established

under the chair of the Archbishop of Tanzania, Donald Mtetemela.

2.3 Primates and the early formation of TEAC 1: 2002-2005

2.3.1 When the Primates met in Canterbury in April 2002 the Working Party established

in 2001 made proposals for future work including development of electronic learning

materials. Valuable information was also collected from the Primates regarding the needs

and challenges for theological education in their own Provinces. Subsequently a small

strategic planning group (Primates’ Theological Education Planning Group) appointed by

the Archbishop of Canterbury was established to carry on this work.

2.3.2 This new group met at West Wickham, November 2002 under the chair of

Presiding Bishop Gregory Venables and became the Anglican Communion Task Group

on Theological Education (ACTGTE). This meeting established what became known as

Target Groups to consider basic needs in theological education for Bishops, Priests,

Deacons and Laity. Representatives from IASCOME (Inter-Anglican Standing

Commission on Mission and Evangelism) were invited to membership of the Target

Groups. At this meeting a fifth group was established called ‘The Anglican Way’.

2.3.3 ACTGTE reported to the Primates’ Meeting in Brazil in May 2003. The Primates

reiterated their commitment to Theological Education (see their Pastoral Letter May

2003). The ACTGTE Steering Group chaired by Bishop Venables met in London,

November 2003 to discuss the continued development of the Target Groups, The

Anglican Way project and assess the current resources available throughout the

Communion in regard to Theological Education. During 2003 Clare Amos became the

part time coordinator of work of ACTGTE. From 2004 this body began reporting to the

ACC Standing Committee. Canon Robert Paterson (Bishop of Sodor and Man 2008)

played a significant part in the early development and leadership of the fledgling TEAC

Working Group first as Secretary and later as chair.

2.3.4 ACTGTE met again in November 2004 at Bristol and by this stage the name

TEAC—Theological Education for the Anglican Communion had been adopted. These

meetings provided the opportunity to discuss the work of the Target Groups and The

Anglican Way. A booklist of useful resources was developed by John Corrie and website

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information and consciousness raising were important issues. The TEAC aim was

encapsulated in Ephesians 4:12-14, 16:

‘to equip the saints for the work of ministry, for building up the body of Christ,

until all of us come to the unity of faith and of the knowledge of the Son of God, to

maturity, to the measure of the full stature of Christ…from whom the whole body,

joined and knit together by every ligament with which it is equipped as each part

is working properly, promotes the body’s growth in building itself up in love’

2.3.5 The TEAC brief was stated thus:

‘To deliver a well-focussed challenge to be a Communion of Christians who read

the Bible together in the fullest awareness of who, when and where we are;

To strengthen the sense of why we are Anglicans and what sort of Church we

want to be;

To make clear suggestions as to how theological education can be delivered with

appropriate professionalism and ecumenical alertness;

To create a culture of teaching and learning in the faith community;

Because all Anglican Christians need some kind of theological education’

2.3.6 In February 2005 TEAC reported to the Primates’ meeting at Dromantine, Ireland.

This report included a developed rationale for TEAC. This brief but important document

argued that learning and education in the scriptures and faith were central to the mission

of the Church; that in a world of ‘countless tragedies’ theological education had a part to

play at the practical level and was not the preserve of academics; that there were some

serious issues facing the Anglican Communion in the area of theological education. In

regard to this point the following matters were noted:

General lack of theological literacy

Inadequate engagement with contemporary thinking, culture and

society

Confusion among those in public ministry, especially concerning the

practise of diakonia

Inadequate training of priests and inability to make connections

between biblical and practical life

Poorly developed practices of episcopal ministry in differing contexts

Failure to appreciate the value of other Christian traditions

2.3.7 Following this report to the Primates TEAC reported to the Anglican Consultative

Council 13, June 2005. The TEAC report focussed on the Five Marks of Mission and

developed them in relation to theological education (with the addition of two further

marks). The intent was to illustrate how theological education was integral to the

Anglican commitment to mission. Archbishop Rowan’s remark at the meeting is worth

quoting: ‘The gospel overflows in theology, …. Theology is perhaps the first and

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foremost celebration – a celebration that helps us find a way, or a truth that leads us into a

life’.

2.3.8 At the TEAC meeting in July 2005 at Ripon Theological College, Cuddesdon

(following ACC 13) the following ‘Principles for Theological Education’—developed

from the aims of TEAC above, were clearly articulated:

‘Within our common life and worship

we will encourage a culture of teaching and learning across the

Anglican Communion to support the life of all the baptised;

we will strengthen awareness of Anglican identity and promote an

understanding of the Anglican way;

we will be a communion of Word and Sacrament, Christians who read

and study the Bible together; and

we will strive to deliver theological education with professionalism

and ecumenical awareness appropriate to context.’

2.4 TEAC 1: Production and delivery 2006-2008

2.4.1 By the time TEAC met in Kempton Park, South Africa in January 2006 the work of

the Target Groups for Bishops, Priests, Deacons, Laity, The Anglican Way, and Resource

work were well established with clear briefs, comprehensive data collection, critical

reflection by the TEAC members and material ready for circulation through various

means including websites. Major work had been completed on the Ministry Grids

showing what kind of ministry was required in different contexts. The Anglican Way

group had produced a booklist of theological resources and the Compass Rose Society

had arranged for 12 grants for book packages to go to theological institutions in the

Communion in areas of greatest need. The Anglican Way group had developed a 12 point

overview—gleaned from comprehensive inquiry and feedback—identifying

characteristics and values of an Anglican ethos and spiritual life. It was clear that TEAC

was in the delivery mode.

2.4.2 The report to the Joint Standing Committee of Primates and the ACC in March

2006 offered a comprehensive account of the work of TEAC; what was in the pipeline for

public circulation and some of the common problems across the Communion with respect

to Theological Education. These included:

Uneven distribution of resources and lack of resources in other than

English

Variable standards in pre-theological and theological education

Poorly formed doctrines of God, church, scripture

Challenges from fundamentalism, ‘new generation’ churches, Islam

and the West.

Inadequacy in selection, discernment for training for public ministries

Need for clarity regarding the role of bishop

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Dominant focus on priesthood and weak on issues of discipleship and

other ministries

Negative perceptions of Anglicanism

Neglect/disenchantment with theological study due to demands of

public ministry

2.4.3 The report identified a list of responses to the above matters and raised the

possibility of a more permanent Anglican Communion Theological Education

Commission. The importance of the funding support of Trinity Church Wall St. for the

work of TEAC and specifically for the post of Director of Theological Studies was

recognised.

2.4.4 In the following year TEAC appointed three Regional Associates covering South

America, South East Asia and Africa. The purpose of the Regional Associates was to

help develop a network of Anglican Provincial representatives relating to theological

education; to provide resources from their local contexts for TEAC projects; to offer

assessment regarding needs of theological education in their regions; to promote the work

of TEAC in their regions; to represent TEAC at various gatherings-regional, national and

international; to assist in building good communication networks between TEAC Co-

ordinator and the regional associates; to meet together on an annual basis. The work was

for 1 day per week.

2.4.5 A year later in February 2007 at Dar-es-Salaam, Tanzania, the Director of

Theological Studies and TEAC co-ordinator, Clare Amos reported to the Joint Standing

Committee of Primates and the ACC. The Ministry Grids were now on the Communion

website and would be sent to all bishops in the Communion; 20 theological colleges had

received a package of 25 books as a resource for Anglican students; a grant had enabled a

revised edition of Adrian Chatfield’s Something in Common to be translated into 4

languages; the TEAC website was being rebuilt; Regional Associates for TEAC were

being appointed; an Anglican Way consultation was planned for May 2007.

2.5 The Anglican Way consultation 2007

2.5.1 The Anglican Way had been part of the TEAC agenda for some years and had been

the focus of one of the original target groups. After an extensive consultation and

feedback process this target group was a key focus of the consultation in Singapore, May

2007. This meeting included consultants and representatives from IATDC-Inter Anglican

Theological and Doctrinal Commission. The Ministry Grids were reviewed and discussed

in relation to the Ordinal and Vows—a matter for further development. Significant time

was spent on the Anglican Way project. The result of this was a new document

incorporating the earlier work of TEAC. It was called, The Anglican Way: Signposts on a

Common Journey. This document set the agenda for the development of a series of

teaching booklets on the Anglican Way. Two Signpost booklets were produced for the

Lambeth Conference and more are in production. TEAC also offered a number of self-

select groups at Lambeth and TEAC work was incorporated into the Indaba process

exploring ‘The Bishop and the Anglican Way’.

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2.5.2 In November 2008 at Trinity College, Singapore the first regional theological

consultation for two decades was held jointly organised by the Centre for the Study of

Christianity in Asia (under the directorship of the Rev’d Dr Michael Poon) and TEAC

(represented by Clare Amos).

2.6 TEAC 2: A new phase with a continuing trajectory 2009-2012

2.6.1 ACC 14 and the birth of TEAC 2

2.6.2 The Lambeth Conference in July 2008 effectively saw the end of TEAC phase1.

The bodies that had provided funding for TEAC indicated a willingness to continue to

support the work of TEAC. With the agreement of the Primates responsibility for

TEAC’s future was placed with the ACC. The TEAC report to ACC 14 outlined the

history of TEAC 2005-2009 and its achievements including: clear statement of rationale,

principles and structuring; the development and publication of the ‘outcomes based

competency grids’; development and publication of two The Anglican Way Signposts

documents with more projected; supply of book packages (25) on Anglicanism to over 30

institutions in the Communion; translation of Something in Common into four languages

had begun; exploration of possible module on Anglican Studies; establishment of TEAC

website; initial stages of development of data base of Anglican theologians; following a

consultation attended by 35 women from around the Communion initial phases of

development of women theological educators network; contribution to Lambeth 2008.

The report noted issues concerning staffing and funding (TEAC is not supported by core

ACC budget); the need for a fulltime coordinator for TEAC type work and more attention

given to the establishment of Regional Associates.

2.6.3 The report proposed a new phase of TEAC to work strategically on (a) The

Anglican Way project and (b) developing networks to resource and support theological

educators (e.g. principals, women educators, diocesan staff with an education brief).

TEAC phase 2 would include a core group of 8-10 people (compared to 35 in total for

TEAC 1) from the different regions of the Communion and be accountable to the ACC.

The report went on to identify a comprehensive list of tasks for a future TEAC:

• To assist/monitor/support Director of Theological Studies and Regional

Associates.

• To continue: textbook supplies to Anglican Colleges; translation of

materials; distribution of the ministry grids.

• To develop and expand the ‘Signposts’ series; theological underpinning

(e.g. reflection on the ordination vows) for practical work.

• To support Anglican theological educators/institutions through

consultations/networks.

• To work with a network of other institutions and groups (eg the

International Study Centre Canterbury, mission agencies, theological

colleges) on cross-regional theological education in the Anglican

Communion

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• To consider seriously establishing an internationally available module on

Anglican Studies

• To develop Anglican Communion website re theological resources, a

database of Anglican theological educators and training institutions.

• To offer consultancy to Provinces in the area of theological education as

requested and as resources may be available.

• To offer general support to ‘The Bible in the Life of the Church’ project

• To nurture the network of Provincial Directors of Ministry/Training.

• To accomplish other tasks in the area of theological studies/theological

education that it is requested to undertake by the ACC, the Primates

Meeting or by the Archbishop of Canterbury.

2.6.4 Subsequently ACC 14 established a ‘new phase of the Working Party', endorsed the

proposed structure and tasks as set out in the submission received and welcomed the

establishment of the informal network ‘Connecting Anglican Women in Theological

Education’ and asked those responsible for the work of TEAC to support and encourage

its further development.

2.7 Women theological educators consultation 2009

2.7.1 TEAC sponsored this meeting held in Canterbury in March 2009 with 35 Anglican

women theological educators. In many ways this consultation was the precursor to the

way TEAC 2 developed. It raised many issues for future attention: need for mentoring

potential women theological educators; establishing a network of such educators;

development of a global Anglican academy for women in leadership (GATA);

consciousness raising with respect to women’s issues and perspectives in theological

education and development of specific courses in women’s studies.

2.8 TEAC 2: Canterbury, 2009

2.8.1 The initial meeting of the new TEAC group (with funding for 3 years) with

Archbishop Colin Johnson in the chair, took place in February 2010 at Canterbury. The

chief work of this new group was to prioritize and allocate responsibilities in relation to

the tasks determined at ACC 14. Key here were the following:

(a) the continued development of the Signpost series. TEAC recognized that the four-

fold ‘Signposts’ statement not only set out the structure of the Anglican Way but

also provided an appropriate framework for theological education itself. This too

needs to be formed by scripture, shaped through worship, ordered for communion

and directed by mission

(b) planning for a theological Principals Consultation in May 2011 in Canterbury

(c) further exploration of the viability of a module on Anglican Studies and

(d) support of ‘The Bible in the Life of the Church’ project

2.8.2 The meeting identified five areas for future work: Taking initiatives with respect to

development of resources; Facilitation of networking;; Funding; Communication;

Advocacy. A follow up meeting at the Anglican Communion Office was held in

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November 2011 to work on the Anglican Studies module. The need for specific funding

to enable the development of an e learning module was recognized. 2.9 Harare, Zimbabwe 2011

2.9.1 The second meeting of TEAC 2 took place in Harare, Zimbabwe in February 2011.

This meeting developed on two fronts. First and significantly the first two days of the

meeting were devoted to continuing ministerial education for the clergy of the Diocese of

the Church of the Province of Central Africa. The training used the template of the

Signposts statement focused on scripture, worship, communion and mission. In this way

a key resource developed through the TEAC Anglican Way group was put into practice

in a specific pedagogical process for clergy. On a second front the meeting addressed

other key tasks of its mandate: planning and initial development of a number of booklets

in the Signposts series; further work on e learning; planning and preparation for the

forthcoming meeting of College Principals.

2.9.2 The Harare TEAC consultation offered a clue as to how the work of TEAC might

be integrated and expanded at the local levels of the Communion. It had a significant

impact on all concerned and it also brought home to the TEAC members how critical is

the need for the development of accessible and user friendly resources for clergy and

laity. The experience was a microcosm of the some of the key tasks of the mandate of

TEAC i.e. consultancy to Provinces in the area of theological education and nurture of

the network of Provincial Directors of Ministry/Training. The Harare consultation also

offered an important and creative way forward for the way in which theological

education projects and programs might be facilitated and initiated at local and provincial

levels. However at an even deeper level the Harare experience was an example of how

theological understanding emerges within particular contexts and that this is integral to

how future TEAC work ought to proceed.

2.10 Sri Lanka 2012

2.10.1 A third meeting of TEAC 2 took place in Sri Lanka in March 2012. TEAC

members heard first hand about the religious, cultural, political situation of Sri Lanka. In

a post-conflict context key themes emerged including healing, reconciliation and unity.

This was a challenge for the churches given the fact that Christianity is a minority

religion in Sri Lanka. Having opportunities to meet with clergy, bishops, ordinands from

various churches and the lay people of the church concerning the challenges and hopes

they held for a future church in Sri Lanka. Engaging with students and faculty from

Theological College of Lanka (TCL) showed yet again how good quality theological

education depends on a close interaction between Scripture, tradition and immersion in

local situations. In this context there is always a two way movement and enrichment. It

confirmed for TEAC members that theological education is a ground up matter even

while it is fed from sources beyond the local.

2.10.2 The Sri Lanka meeting spent a great deal of its time assessing the work of the past

decade and discussing future directions based on our learning so far. A report written by

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Bishop Stephen Pickard and commissioned by the General Secretary provided the basis

for these discussions. The result was a revised report out of which a number of key

recommendations for theological education in the Anglican Communion.

2.11 The Principals’ Consultation May 2011

2.11.1. This took place in Canterbury in May 2011 with 38 Principals from across the

Communion. Besides the cross section of representation what was remarkable was the

fact that this consultation was the first one ever held for Principals of the Communion.

The consultation showed the potential for theological educators to speak across cultures

and theological boundaries with a degree of openness and freedom that can strengthen the

links between the Instruments of Communion and improve their operation.

2.11.2 The other feature of the consultation was that it highlighted the small number of

women in leadership positions in Anglican Seminaries worldwide. The consultation also

confirmed that there exists an urgent and extremely important need to develop databases

of theological educators and institutions; develop networks/associations of Anglican

theological institutions and/or ecumenical consortia with Anglican programs and faculty;

provide professional development pathways for the nurture of new leaders; establish

mechanisms for exchange of students and faculty and funding for the same; develop on

line resources for teaching Anglican studies in the languages of the Communion;

continue to provide opportunities for theological educators/leaders to meet for the

exchange of ideas, share experiences at least every three years; explore possibilities for

accreditation of theological courses; include theological colleges in the Anglican Cycle of

Prayer.

2.11.3 The consultation highlighted how important it was to gather theological educators

from diverse backgrounds for growing the ‘bonds of affection’ of the Anglican

Communion. In this respect the consultation also pointed to ways in which theological

Principals might dialogue with bishops and Primates for the benefit of all. Archbishop

Rowan offered an incisive and inspiring address on the place and significance of

theological education in the Anglican Communion.

2.12 A Decade of TEAC: Insights for the Future

2.12.1 Good things that last take time

2.12.2 Good things that last take time and patience is required to sow the seeds for new

learning, wisdom and empowerment (Mark 4:26-29). This is especially the case when

this involves many people in patient conversation across diverse cultures, languages,

needs and aspirations. The Anglican Communion is not a uniform and simple entity with

a ‘one size fits all’ rule. Theological education is pre-eminently a local matter with all the

potentials and burdens this carries. How a global Communion of autonomous churches

sharing a common heritage and order can act together for the benefit of mission in God’s

world is a major issue. Theological education has a critical part to play in this missional

activity of the Anglican Communion.

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2.12.3 But what would an Anglican Communion approach to theological education look

like given the diversity and complexity of such a Communion? And how might the

Communion act through a representative body in such a way that the local churches were

encouraged in their mission through better resourcing in theological education without

undermining local responsibility? These are just a few of the challenges that faced the

Communion when, initially through the Primates, the current initiative on theological

education began.

2.12.4 Although the history of the Communion covers almost two centuries it is only with

the advent of the third millennium that the TEAC project has emerged. To some extent

this recent initiative picked up on an earlier impetus to theological education in the

Communion through the establishment of St Augustine’s College, Canterbury in the late

1950’s. When the College closed in the early 1960’s the St Augustine’s Trust was

established and has continued to assist the work of theological education through grants

to various bodies and groups. However the recent catalyst for TEAC seems to have arisen

from an intuitive grasp of a need among the Primates and the wisdom of two Anglican

theologians, David Ford (2000) and Daniel Hardy (2001 & 2002) who gave TEAC its

theological kick-start, so to speak. There is plenty of fuel remaining in those early

proposals regarding the way ahead in the Communion in theological education. Indeed

the challenges these two theologians presented over a decade ago have provided the

backdrop for so much of the ensuing work of TEAC 1 and 2.

2.12.5 Over the past decade there have been significant achievements in the areas of

resource development and initiatives to grow new networks and linkages of theological

educators through consultations, regional associates, data bases and related resources.

These achievements as well as ongoing work and challenges for the future are listed in

the Appendix at the end of this report.

2.13.1 TEAC Methodology: A Critical Issue for the Future

2.13.2 It would be easy to miss one of the most important outcomes of the life of TEAC 1

and 2 concerning its method of working. Over the past decade TEAC has established

some important parameters for ongoing theological education at the Communion level.

The following points are important:

2.13.3 The constitution of the TEAC Working Groups has been intentionally broad in its

representation and its members have brought quite specific expertise to the tasks. TEAC

has endeavoured to have a gender balance and at all times has sought the mind of the

wider Communion through face-to-face engagements, careful listening and use of written

material seeking responses. This way of working has benefited greatly from the work of

coordination and leadership undertaken by the Director of Theological Studies from the

Anglican Communion Office.4

4 In September 2011 Clare Amos left her role as Director (4 days per week) to take up a

position with the World Council of Churches in Geneva. In the 7 years that Clare was in

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2.13.4 Another key feature of TEAC has been its insistence on asking the critical

questions concerning the rationale and role of TEAC. These matters have been regularly

interrogated and basic tensions in a Communion approach to theological education have

not been ignored. In this latter area the main questions have to do with the proper and

appropriate focus for an Anglican Communion approach i.e. enabling and facilitating

rather than taking full responsibility; seeding and acting as a catalyst rather than

producing everything required; producing resources or developing networks and

partnerships. These issues continue to circulate and will be more fully addressed in Part

3.

2.13.5 The work undertaken by TEAC could not have occurred had it not been for

generous financial support from a number of key bodies: Trinity Church Wall St.

Compass Rose Society; the St Augustine’s Foundation; St Boniface Trust and the

Archbishop of Canterbury’s Anglican Communion Fund. Establishing the theological

education work of the Communion on a more secure financial base is a critical matter for

the future. TEAC is not supported at present by the core Anglican Consultative Council

budget.

2.13.6 TEACs method of working has evolved over the past decade. In the early years it

was critical for the large membership of TEAC to coordinate itself and find focus

regarding its mandate. This required considerable energy and time. Valuable outcomes

were achieved as identified in this report. The results of this work continue to have a

positive impact in the Communion. The new phase of TEAC from 2009 to the present has

operated in a different way from TEAC 1. The reasons are various. A smaller working

group changed the dynamic. However by far the most significant development in TEAC

2 was the decision to go to specific need areas of the Communion for our meetings. This

intentional immersion and engagement with local theological educators and the wider

church and culture had a profound effect not only on the individual members of the

working group but more particularly on the group’s understanding of how theological

education might be best encouraged and developed from the perspective of the

Communion. TEAC’s method of working alongside and engaged with specific church

contexts (Harare diocese, Zimbabwe and the Province of Central Africa; the two dioceses

of the Anglican Church of Ceylon in Sri Lanka) has significantly shaped the content and

proposals contained in this report. It has sharpened the need to see theological education

as a way of empowerment of local and regional churches and highlighted the constant

need for joining up people and places across the Anglican Communion.

the position she achieved some remarkable things (see appendix to this report),

spearheaded some excellent initiatives and raised the profile of theological education in

the Anglican Communion.

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PART 3: FUTURE DIRECTIONS AND FOCUS

3. Overview

3.1 The argument of this report is that there needs to be a concerted effort to

establish a permanent commitment at the level of the Communion to theological

education.

3.1.2 Part 1 of this report offered an account of the purpose of theological education and

related this to themes of being drawn to one another and to God. This was identified in

terms of the restlessness of humans and God for a fuller participation in the coming

kingdom of God. Important in this movement towards God and each other was the

Spirit’s work of empowerment. The restlessness that attends the movement of humans to

God and God to the peoples of the world and the way this occurs through people being

drawn to one another in solidarity and love have their origins in the Spirit of love

manifest in Christ and at work in the whole created order. Part 1 recognised that the work

of theological education was a way by which people of the world could join as disciples

of Christ and share in the mission of God in the world in its suffering and joy.

3.1.3 Part 2 of this report offered an account of the recent history of theological education

as a Communion wide project through the work of TEAC 1 & 2. Some concluding

reflections on the past decade of TEAC point us towards Part 3 of this report regarding

more specific reflections and recommendations for the future of theological education in

the Anglican Communion. In an important sense Part 3 develops a more concrete

ecclesial framework that flows from the theological insights of Part 1. In doing this Part 3

has attended to the actual history of TEAC outlined in Part 2. In this way theological

reflection and historical process are combined in Part 3 and considered as a concrete task

of the church.

3.2 A movement in two directions

3.2.1 The question of future directions for theological education in the Anglican

Communion is directly related to the kind of Communion the Anglican churches of the

world constitute. In other words theological education is necessarily an ecclesiological

matter. Accordingly when we inquire about a Communion approach to theological

education the character and content of that education has to resonate with the kind of

Communion Anglicanism is. This implies a natural reticence for overly centralised

structures and programs. It will necessarily focus on capacity building in theological

education at local and regional levels. This follows the Anglican way in mission and the

enculturation of the gospel. The future direction for a Communion approach to

theological education will thus be towards the local manifestations of the body of Christ.

This is in keeping with the original vision for theological education as developed at the

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2000, 2001 and 2002 Primates’ meetings. Here the importance of the link between

theological education and Anglican mission in the world was seen as vital.

3.2.2 A key question:

How might theological education contribute to the nurture and empowerment of the

mission of the Anglican Communion?

3.2.3 How then might a Communion approach serve the above direction for theological

education? Some clues here arise from reflection on the way the Anglican Communion

has developed various structures and agencies, both formal and informal, over time to

connect the churches of the Communion and enable greater shared life, mutual exchange

and strengthened sense of being in God’s mission as the body of Christ. This of course is

something of what is involved in the notion of ‘bonds of affection’ which in recent times

have been strained to breaking point in some instances but nonetheless, of enduring

importance for being a Communion of churches. Underlying the emergence of structures

of connectivity (including the Instruments of Communion; extensive diocesan links;

mission and development agencies; the Mother’s Union;) is an attempt to find a balance

between local mission and being church with a wider catholicity and sense of the whole.

For Anglicans the movement is by nature bottom up, from local to global, from dispersed

authority to focussed. The character of the Anglican Communion of churches is shaped

by this fundamental movement of life in the body of Christ.

3.2.4 In this context the challenge for Anglicans is how to find a deeper and stronger

common life, voice and action through the disparate, multiple and rich expressions of

Christianity at the local, regional and provincial levels. This movement towards one

another in obedience to the catholic character of the church is also part of God’s mission

that we are called to follow. As a consequence a Communion approach to theological

education also means following the mission of the Anglican Communion into fuller

catholicity. The future direction of theological education from a Communion perspective

will accordingly also involve developing networks and/or structures that nurture the

church’s catholicity and coherence and in this way increase capacity to share wisdom for

mission.

3.2.5 The future direction of theological education in the Communion is thus a double

movement both (a) outwards encouraging new possibilities in mission at the local level of

being church and (b) inwards to facilitate the coherence and catholicity of the Anglican

Communion. The movement in both directions for theological education is the way that

theological education contributes to God’s mission through the church (Ephesians 3:10),

However in this double movement the move towards greater coherence and catholicity

across time and space is not an end in itself but a way by which the quality of communion

among the peoples of the world might be strengthened and grow. In similar vein the

movement out into local forms of church is not simply an end in itself but in order to bear

witness in word and deed to the coming kingdom of God when God will be ‘all in all’.

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3.2.6 The double movement both inwards and outwards; from dispersed and on the edges

to the centre; is never a simple dynamic. For example there is always a surplus of

knowledge, wisdom and power that occurs through exchanges between peoples and

between edges and centres and the whole process is far more open ended than normally

understood. God is always breaking out of our overly restricted notions of how and where

the Spirit of Christ is at work in the world. The wind of the Spirit truly blows where it

wills and our calling is to follow as we are best able and to do so in the power of that

same Spirit. What this means is that ultimately there are no final centres but multiple

locations being constantly joined up through human yearning and the empowering work

of Christ’s Spirit. The Anglican Communion of churches is attuned to this reality

through a polity that at once recognises the priority of the local church as the site for

inculturation and engagement with the gospel and the restless way in which dispersed

peoples are always seeking deeper communion with others across boundaries, learning

from, suffering with and rejoicing in God’s saving work in the world. Indeed God is

always breaking into the world and then re-emerging from within as the power by which

people find new life with one another and the Lord and giver of life. This means that our

notions of catholicity are not static but dynamic and fundamentally expansive. God the

Lord is calling more and more peoples into fellowship with him and each other. The

framework for the one, holy and catholic church is basically apostolic and hence

missiological. Theological education is nestled within this larger framework and takes its

cue and purpose from such an environment.

3.2.7 This basic framework makes it clear that whatever structures are proposed of a

more centred kind (structurally and organizationally) belong within a larger and more

dynamic ecclesial vision and serve that. It also signals that the nurture and development

of mission through theological education at the local level can benefit greatly from

interaction and sharing of wisdom from the wider church.

3.3 Three important dimensions of theological education

3.3.1 Recognising the diversity of contexts for theological education

3.3.2 The experience of TEAC over the past decade has highlighted the great variety on

the ground regarding the nature and forces shaping theological education. This ought not

be surprising given the diversity of cultures, ethnic and racial variety, languages,

particular provincial histories and their relation to different mission agencies. How the

churches in their multiplicity of contexts engage in mission is the key issue and

theological education has to follow and nurture this effort above all else. This means it is

context specific in shape and character. This is critical when it comes the question of

appropriate resources.

3.4 Developing conviviality, catholicity and coherence

3.4.1 Finding that our place in the world is with each other within the joy of God;

discovering that our lives are given zest and power as we realise we belong to the wider

church catholic; such developments lead to a richer coherence as a Communion of

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churches. Such things come as a gift waiting to be discovered and at the same time they

are features of being the church that require commitment, openness and tenacity. Sharing

lives and labouring in the gospel in ways that transcend ethnic, cultural and social

differences is mutually beneficial and creates new capacity for service and mission at the

local level. Working for a deeper coherence is therefore costly because it takes time and

effort. This is especially the case when people are already stretched and under pressure

(e.g. from their local church, its structures and bishops) to concentrate on the immediate

and urgent rather than spend time and energy investing in networks and relationships that

go well beyond the confines of the local context. However the effort to connect with

others, share in the suffering and joy of others and discover a wider catholicity has real

benefits. Primarily it creates new flows of energy and communication and opens up new

possibilities for local education. We find a renewal in our speech and peoples’ voices are

released to offer praise to God and honour to each other. Second and associated with this

is the benefit of growth in mutual understanding and the ability to communicate with one

another. A Communion approach to theological education can contribute to an enhanced

catholicity, coherence and conviviality in the gospel. It does this through its focus on

learning and the pursuit of wisdom which always overflows into new areas and embraces

more and more people of the earth.

3.5 Identifying the dynamic content of theological education

3.5.1 What is the content of theological education and who is it for? These are critical

issues for today’s church. The Bible in the Life of the Church project has highlighted the

importance of Scripture and communities of interpretation as critical for theological

education. This accords with the Anglican Way Signposts identification of the four

elements in the life of the Communion: formed by Scripture; shaped by Worship; ordered

for Communion; and directed by God’s Mission. These four began with a statement about

being ‘formed by Scripture’ followed by ‘shaped by worship’. Scripture and worship

require a holy ordering and point the church towards its mission. The content of

theological education moves through these four co-ordinates with priority on Scripture

and Worship. Listening to Scripture and interpreting its meaning and significance

together through worship and in our diverse contexts for mission is the crucible in which

the content of theological education is forged.

3.5.2 One thing that is clear from the decade of TEAC’s work is the immense variety of

theology ‘courses’ operating in the Communion. There are similarities and overlaps and

also local flavour and orientation. The notion of a ‘one size fits all’ is neither possible nor

appropriate. The idea of a modular course relevant across the Communion may not be

unrealistic but it would have to be developed in such a way that allows local adaptation.

A web-based approach has distinct possibilities in this respect but it requires careful and

professional development.

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3.5.3 The challenge of content in theological education is the challenge of resources and

identifying what is useful. Whatever is developed and/or initiated at the Communion

level for local adaptation has to be sensitive to the dynamic way in which God’s wisdom

is learnt and practised in the local churches. This means resources have to be open-ended

and capable of creative adaptation.

3.6 A Communion focus for theological education

3.6.1 A Communion approach to theological education is the natural companion to a

Communion that seeks to serve its Lord through local mission undertaken in a catholic

and hence open, generous and ever expanding spirit.

However this report also alerts the church to the dangers of an over centralised

and content rich approach to theological education at the Communion level. To serve the

local what is required from the Communion is an approach that embodies flexibility,

adaptability, capacity for network building and mutual sharing. What might this look

like?

3.6.2 The past decade of TEAC work points to a twin focus in theological education:

(a) facilitating and developing resources that build capacity in local contexts

(b) building networks that strengthen coherence and maximize shared learning

throughout the Communion.

3.6.3 The focus on resource facilitation and development has been significant in terms of

output even though there is still much more that might be done. The Ministry Grids,

booklists and packages and The Anglican Way Signpost Series are some examples. A

question arises: is it the work of the Communion to produce resources or to facilitate and

initiate resource development at local levels? Again this may not be a neat division and

one may necessarily cross over into the other. Yet it is an issue that remains on the

agenda. However part of the problem concerns the nature of the resources developed. To

the extent that such resources are not sufficiently adaptable and user friendly in local

contexts critics of resource development have an important point to make. This goes back

to understanding the nature of the content of theological education as discussed briefly

above. Finally and importantly a focus on resource development and facilitation provides

an opportunity to encourage lay as well as clergy theological education at the local level.

3.6.4 The focus on network building can be observed through the variety of consultations

- international and regional - that have been held over the period. These have been

welcomed and helped to strengthen relationships across the Communion and enhanced

the sense at the local level of belonging to something wider and richer. Because of the

nature of theological education in local contexts (its focus, funding and accessibility) a

network approach, though critical, tends to focus on clergy education and professional

development. This focus can be broadened by developing networks and consultative

gatherings at regional and international levels. Such environments help to generate new

resources for both lay as well as clergy.

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3.6.5 Facilitating the development of resources in collaboration with local contexts and

assisting local initiatives is closely linked to building networks. Resource development

and growing networks are inter-related and inform each other. Getting the right balance

between resource facilitation and development and network building is important. It is

equally important to determine the right method for developing networks and engaging in

resource development. The experience of TEAC over the past decade and the early

theological vision for theological education articulated at the Primates’ meetings over a

decade ago have informed the trajectory of theological education developed in this report.

3.7 Agenda for the future: Coordination, Resources and Networks

3.7.1 For the empowerment of the people of God

3.7.2 In the light of the foregoing this report makes three key recommendations about

what can be done at the Communion level. The TEAC working group believes these

recommendations will enable theological education to empower the peoples of the

Communion as they follow the mission of God in the world. These recommendations are

threefold:

(a) coordination (including oversight and advocacy)

(b) resource facilitation

(c) network development

Exactly what kind of coordination, resources and networks is of course critical and is

briefly outlined below. Details regarding this are outlined below, not in a prescriptive

sense but in a directional and aspirational sense. However the details regarding the kind

of coordination, resourcing and networking have to be related to the purposes of

theological education. It is critical that the insights from Part 1 of this report inform the

specific recommendations which concern us now. With respect to the question of purpose

the following comments are to be noted:

3.8 Becoming strategic about the purpose of theological education

3.8.1 What does the purpose of theological education identified in Part 1 look like when

transposed into concrete strategic actions in a future agenda? Three areas are critical and

correspond to the three areas of coordination, resources and networks.

3.8.2 Each of the above three areas identify specific strategic purposes. Thus in

resources the purpose is to serve the whole people of God; in networks the purpose of

theological education concerns leadership development for men and women; in

coordination there are a range of related activities designed to keep the vision burning

bright and always before the church. In one sense these purposes are not neither

surprising nor new and in fact flow from what has already been developed in this Report.

But when it comes to specific recommendations we need to be quite clear about the

implications of this report and follow these as carefully and faithfully as possible.

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3.9 Coordination: From the perspective of the Communion it is a bottom line issue

that the work of coordination, encouragement, connecting, oversight and advocacy

receives a proper and adequate focus. The kinds of activities important for the

empowering of theological education in the Anglican Communion requires coordination

and oversight of general developments in theological education. Equally important is the

need for such a function to also provide advocacy (a) for the work of theological

education in the Communion (b) to remind the Communion what the vision is for

theological education and how we may serve each other in this calling (c) to call attention

to the imbalance of resources between different parts of the Communion (d) to seek

funding for resources facilitation and resource mobilization and the development and

production at the local and Communion level (e) to enable the Communion to make its

contribution and learn from the wider ecumenical scene.

3.10 Resources: A major focus for the proposals under resources needs to be on

equipping the whole people of God for their discipleship in the world. When

resources are restricted to clergy training the people of God cannot fulfil their God given

callings in the world. There is a wealth of energy, capabilities and vision for the kingdom

and it is held within the whole church and needs to be released. A Communion approach

to resourcing theological education looks to both men and women of the church of Jesus

Christ to play their part in the work of the gospel. Importantly when it is discipleship of

the whole people of God clergy and lay people are brought together; all are to be

equipped. This is a genuinely collaborative activity from Lay People exercising their

baptismal vocation in the world through to Primates practicing discipleship in their own

callings.

3.11 Networks: A major focus for the proposals under networks needs to be on

leadership development in theological education for both men and women in the

Communion. Raising new leaders and teachers (both lay and ordained) whose scholarship

is grounded in the Scriptures, mature spiritual life, pastoral wisdom and evangelical

passion for the gospel is critical for the coming church as it serves Christ in the world. An

important aspect of networks is the way they can foster face-to-face interactions with all

the benefits that arise from this.

3.12 Fleshing out the three areas of recommendations

3.12.1 Providing coordination, oversight and advocacy

3.12.2 Sustaining and growing resources and networks flagged above and detailed more

fully below cannot occur without adequate coordination, oversight and advocacy. The

purpose of these related activities of coordination is to enhance and deepen the variety of

initiatives in theological education and leadership in the Communion (both currently

existing, those newly emerging and those yet to unfold). This occurs through facilitating

good quality communication and this in turn strengthens coherence and focus within

diversity. The intention is always to focus on facilitating, and growing resources and

networks that add value and volume to the weight of theological education in the

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Communion. Creative generation of resources and nurture of networks are the key foci

for the future. This goal is woven into the life and mission of the Anglican Communion.

At heart this is an issue of responsible discipleship in the world; a discipleship that is

intelligent, purposeful and spiritually discerning as it follows in the footsteps of the Lord.

But it takes time, patience, and wisdom as well communicative competence and

theological entrepreneurship.

3.12.3 A Standing Commission for Theological Education

3.12.4 The argument of this report is that there needs to be a concerted effort to

establish a permanent commitment at the level of the Communion to theological

education. It has been noted on more than one occasion that a serious commitment by the

Communion to Theological Education might warrant the establishment of a Standing

Commission in the Communion for Theological Education. This would require funding

for a Director, associated support, program costs and a properly constituted group. This

requires a commitment to the vision articulated in this report and a commitment to

ensuring strong funding as a core budget item of the ACO.

3.12.5 A Director for Theological Education

3.12.6 In the absence of a Standing Commission as identified it is absolutely vital that a

fulltime Director for Theological Education be appointed. In 2004 the position of

Director of Theological Studies was established (4 days per week) to coordinate the work

of TEAC. This position helped to facilitate the TEAC Working Group and exercise

oversight over the emerging networks and initiatives of TEAC. The appointment of a

fulltime Director also requires associated support, program costs

3.13 Resources

• The Anglican Way Signpost series – under direction from a co-ordinator and editorial

board

• Project on Biblical literacy and hermeneutics as a flow on from The Bible in the Life of

the Church project. Focus would be two-fold: the academy (and those influenced

by the academy) and the local church.

• Further development and ongoing management of theological education on the

Communion website

• Web based resource on Anglicanism

• Database of Anglican theologians – this needs to be expanded into a website with far

more information and linkages. For comparison of the kind of potential resource

here see the website for ‘community of science’; an extensive resource identifying

scholars, research work, publications, interests, key papers, links.

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• Communications – 6 monthly e newsletter with issues and stories and resources from

around the Communion.

• Encouragement of the production of theological resources reflecting different local

contexts including translation of resources into different languages of the

Communion

• Theological resourcing for leadership development

3.14 Network Proposals

3.14.1 Networks

• The proposals regarding networks and consultations represent the types of things we

believe are important to occur in the life of the Communion. In this sense they are

indicative only. They might include the following:

• Web-based networks for information sharing, teaching material, communication.

• Principals of Anglican Seminaries/Anglicans in leadership in ecumenical theological

institutions

• Women in theological education network

3.14.2 Consultations: theological education face-to-face

• Each year TEAC or a future body to be involved in two consultations each year (a)

assisting in the coordination of a regional consultation and (b) another

consultation in the Communion operating on a three-year cycle. In respect to (b)

there is provision for a Tri-annual consultation on a particular theme. The tri-

annual consultations with a recurring focus on Principals of Anglican seminaries,

Anglican women in theological education, plus a third tri-annual consultation on a

chosen theme and open to all.

• Annual Regional consultation – this provides a critical way to gather theological

educators on a regional with a yearly moving provincial/regional focus

• Tri-annual Anglican women in theological education

• Tri-annual consultation of principals of Anglican seminaries

• Tri-annual open consultation on a theme e.g. post-war reconciliation; leadership.

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3.14.3 Associated linkages within a network approach

3.14.4 The above Communion foci for theological education ensures both clergy and lay

people find avenues for development of theological skills and understanding. A

Communion focus would necessarily invest in nurturing linkages and cooperative

ventures with a range of other Communion networks and agencies. This connecting

function with agencies and groups such as those listed below would not constitute the

main focus for a Communion approach but it would ensure that synchronicities that

might arise between different ventures and networks and sharing in common projects

might be facilitated.

• GATA (Global Anglican Theological Academy)

• ANITEPAM (African Network of Institutions of Theological Education Preparing

Anglicans for Ministry)

• USPG Leadership Development Program (USPG now known as Us)

• Anglican Contextual Studies Collaborative (ACSC)

• Courses for new Bishops International Study Centre Canterbury and through TEC

• Course for new priests through the International Study Centre Canterbury

• Journal of Anglican Studies

• Institutes for Ministerial Leadership across the Communion

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4. Appendix: Stock-take TEAC at 2011

4.1 Achievements

The achievements over the past decade fall into two broad areas:

4.1.2 (a) Resources:

• Development and distribution of outcomes based Ministry Grids for

bishops, priests, deacons and laity. Website:

http://www.anglicancommunion.org/ministry/theological/teac/grids/index.cfm

• Development of TEAC website:

http://www.anglicancommunion.org/ministry/theological/index.cfm

• Development of an Anglican Way booklist and distribution to over 30

Anglican theological institutions. See website:

http://www.anglicancommunion.org/ministry/theological/teac/anglican/keytexts.cfm

• Translation of Something in Common (Adrian Chatfield) into four languages

apart from English (Spanish & Portuguese [CD], and Swahili [hard

copy]

• Development of The Anglican Way document and translated into French, Spanish,

Swahili. Website:

http://www.anglicancommunion.org/ministry/theological/signposts/english.cfm • •

• Development, translation and distribution of two booklets in the Anglican

Way Signposts Series

(a) The Anglican Way: Signposts on a Common Journey, translated in Spanish,

and Chinese and (b) Mission and Evangelism.

• Series of articles on ‘Using the Bible’ edited Roger Brown for the

Anglican/Episcopal World.

4.2.3 (b) Networks/personnel/partnerships:

• Director of Theological Studies position established

• Regional Associates appointed (Africa, South America, East

Asia/Australasia)

• Continuing Ministerial Education programs run by TEAC in the Provinces

(Harare and Sri Lanka)

• Inaugural consultation for Principals of Theological Colleges (38 from

across the Communion)

• Women theological educators consultation March 2009

• Development of TEAC website for future data bases of theologians and

institutions

• TEAC contribution to Lambeth 2008

• Gathering of significant data regarding state of theological education in the

Communion

• Liaising with various bodies in the Communion including the Archbishop of

Canterbury, Primates, ACC, Provincial bodies/Synods and Grant making bodies

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• Consciousness raising of theological education as a priority through work of

TEAC and development of its profile in the Anglican Communion

4.2 Work in process

4.2.1 (a) resources:

• Ministry Grids for bishops, priests, deacons and laity continued distribution

• Updating of the Anglican Way booklist and continuing distribution to

Anglican theological institutions

• Translation of Something in Common into Swahili

• Development of a further 10 booklets in The Anglican Way Signposts Series

and translation of the same.

• Continued output from the Bible in the Life of the Church project.

• Exploration of possible modules in Anglican Studies and on line mode of

delivery

4.2.2 (b) networks:

• Continuing development of the theological education section of the

Communion website

• Continuing development of data base of theological educators/Anglican and

ecumenical theological institutions

• Establishment and development of Regional Associates/consultations

• Planning Principal’s consultation 2014

4.3 Challenges

• To undertake and sustain the above work in the twin areas of resourcing and

networks for the next decade.

• To continue to articulate, promote and nurture theological education in the

Communion in the service of the 5 marks of mission.

• To secure organisationally and financially theological education as a

Communion priority

• To develop the work of TEAC in relation to other institutions and groups

(e.g. International Study Centre in Canterbury, mission agencies, theological

colleges, IASCUFO) who are committed to supporting cross-regional theological

education in the Communion

• Particular emphasis needed in forging and nurturing networks with women

theological educators through GATA and ANITEPAM (the African

Network of Institutions of Theological Education Preparing Anglicans for

Ministry)

• To grow the network of Principals of theological colleges and assist in the

development and nurture of the next generation of theological leaders, theologians

and teachers.

• To give special attention to the encouragement of women in theological

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education and their role in leadership through connection with GATA and other

agencies and institutions

• To develop a sustainable way of providing ongoing continuing theological

and ministerial education to those parts of the Communion in greatest need

• To assist the Communion to reflect and enact new ways of engaging

theologically with the needs of the church and the world in local contexts.

TEAC Working Group

Sri Lanka, March, 2012.

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KEEP UP TO DATE

VISIT THE THEOLGICAL EDUCATION PAGES

ON

THE ANGLICAN COMMUNION WEBSITE

http://www.aco.org/ministry/theological/index.cfm

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